A sermon concerning death and the resurrection, preached in St. Maries, at Oxford, on Low Sunday, April the 28. 1644 before the committee of the members of the honourable House of Commons / by W. Strode ...
Loe therefore Life and Death, not now proposed to your Choice, but to your Meditation. The matter of my Text is the whole Race of Man, both while he is, and while he is not:
Loe Therefore Life and Death, not now proposed to your Choice, but to your Meditation. The matter of my Text is the Whole Raze of Man, both while he is, and while he is not:
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no sooner dead so, but our Life is hid with Christ in God. Thus on the Corner-stone we ketch Corners, alive and dead, dead and alive: and 'tis quickly done:
no sooner dead so, but our Life is hid with christ in God. Thus on the Cornerstone we catch Corners, alive and dead, dead and alive: and it's quickly done:
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they are sever'd not onely but by an Inch, as the Poet phansied, at Sea, Tabula distinguimur, but on Land also they are scarce distant by a moment of Time:
they Are severed not only but by an Inch, as the Poet fancied, At Sea, Tabula distinguimur, but on Land also they Are scarce distant by a moment of Time:
for God is surer then your selves, your Life is hid with Christ in God. In the first part I shall strike you Dead; ye are Dead. How Dead? yes already;
for God is Surer then your selves, your Life is hid with christ in God. In the First part I shall strike you Dead; you Are Dead. How Dead? yes already;
in the Aorist; NONLATINALPHABET, which we render not, ye shall dye, but ye have died, or now are dead. Man borne of a Woman is not borne (as you may think) into Life, but into Death.
in the Aorist;, which we render not, you shall die, but you have died, or now Are dead. Man born of a Woman is not born (as you may think) into Life, but into Death.
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What? shall I tell my Hearers they are Dead? who then shall heare me? I know to whom I speake, to the Dead, that come hither to learne the way of Life.
What? shall I tell my Hearers they Are Dead? who then shall hear me? I know to whom I speak, to the Dead, that come hither to Learn the Way of Life.
our Book which containes Gods mercifull Promise, and the Child-bearing of Christ, whereby we become Consanguineous with the Innocent and Holy One of God.
our Book which contains God's merciful Promise, and the Childbearing of christ, whereby we become Consanguineous with the Innocent and Holy One of God.
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If so, let me turne the Inference of my Text to the Consequence, For to Therefore, and so read backward, Therefore set not your Affections on things on the Earth, as you are warned in the precedent verse.
If so, let me turn the Inference of my Text to the Consequence, For to Therefore, and so read backward, Therefore Set not your Affections on things on the Earth, as you Are warned in the precedent verse.
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Would you not think the man mad, who being sentenced to death should be sollicitous for Titles to set forth Hìc jacet; if being streight to be demolish'd in Person, he should seek out Surveyors to build Castles and Barnes;
Would you not think the man mad, who being sentenced to death should be solicitous for Titles to Set forth Hìc jacet; if being straight to be demolished in Person, he should seek out Surveyors to built Castles and Barns;
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while he became extreme miserable through much prosperity, and was ready to burst for want of a larger Storehouse, his Repreiver sayes unto him, Thou Foole, this Night will I take away thy Soule, this Night;
while he became extreme miserable through much Prosperity, and was ready to burst for want of a larger Storehouse, his Repreiver Says unto him, Thou Fool, this Night will I take away thy Soul, this Night;
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nor he that is in the Field returne to fetch his Clothes, Mat. 24. the same may I apply to the End of every particular Person, that promiseth Life to himselfe for the accomplishment of remote projects;
nor he that is in the Field return to fetch his Clothes, Mathew 24. the same may I apply to the End of every particular Person, that promises Life to himself for the accomplishment of remote projects;
Abraham the Representation of all the Faithfull, had no Inheritance in the Land of Canaan, not a Foot of his owne Perpetuity, save onely a place of Buriall:
Abraham the Representation of all the Faithful, had no Inheritance in the Land of Canaan, not a Foot of his own Perpetuity, save only a place of Burial:
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Secondly, we are Dead by the Course of Nature. Beleeve it, ye are all dead men (as we say of those that are desperately sick) for ye cannot hold out long, ye are Going while I speake.
Secondly, we Are Dead by the Course of Nature. Believe it, you Are all dead men (as we say of those that Are desperately sick) for you cannot hold out long, you Are Going while I speak.
and as the Shadow, such is the substance, But more expresly Dust ye are, Psal. 103. 14. v. Your Life is a winde, Iob. 7. 7. v. Your dayes a Shadow, Iob. 8. 9. v. You see the Dust Raised, not the Rising of every Atome;
and as the Shadow, such is the substance, But more expressly Dust you Are, Psalm 103. 14. v. Your Life is a wind, Job 7. 7. v. Your days a Shadow, Job 8. 9. v. You see the Dust Raised, not the Rising of every Atom;
Teeth, Youth, Beard, Ability, Wedlock, Understanding, Wisedome, Vertue, Equity, and then Recesse; these Changes we plainly discerne at the Stages, though not in the course:
Teeth, Youth, Beard, Ability, Wedlock, Understanding, Wisdom, Virtue, Equity, and then Recess; these Changes we plainly discern At the Stages, though not in the course:
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Sometimes merrily, for we bring our yeares to an end as a Tale that is told, Psal. 90. 9. sometimes painfully, for our dayes are like the dayes of a Hireling, Iob. 7. 1. sometimes idly, for our Life is NONLATINALPHABET a dreaming shadow, halfe of it sheere sleepe;
Sometime merrily, for we bring our Years to an end as a Tale that is told, Psalm 90. 9. sometime painfully, for our days Are like the days of a Hireling, Job 7. 1. sometime idly, for our Life is a dreaming shadow, half of it shear sleep;
To passe over Particulars, the whole Generation of men collected is like that of leaves, NONLATINALPHABET, NONLATINALPHABET, the blind Poet could see so much:
To pass over Particulars, the Whole Generation of men collected is like that of leaves,,, the blind Poet could see so much:
Is it so? then what Counsell in such a case? First, be not over grieved for the losse of a Friend by Death, considering that thy selfe also doest lie wounded by his side, thou dead in Fieri as he in Facto, Fish tumbling in the same Net.
Is it so? then what Counsel in such a case? First, be not over grieved for the loss of a Friend by Death, considering that thy self also dost lie wounded by his side, thou dead in Fieri as he in Facto, Fish tumbling in the same Net.
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selling both profit and pleasure for one inestimable Iewell, and making friends of the unrighteous Mammon. Since die we must, let us learne betimes how to die;
selling both profit and pleasure for one inestimable Jewel, and making Friends of the unrighteous Mammon. Since die we must, let us Learn betimes how to die;
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think thy Tongue grown stiffe with drowth, and that thought will be a watch before thy mouth, to Examine what thou lettest out and what thou lettest in;
think thy Tongue grown stiff with drought, and that Thought will be a watch before thy Mouth, to Examine what thou Lettest out and what thou Lettest in;
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this practice of dying dayly will not make us to die the sooner, but so to live as that we may die the happier. And this or the like practice belongs to our Christian Profession assumed in Baptisme, where by the Covenant of Grace we become Dead in a third Acception.
this practice of dying daily will not make us to die the sooner, but so to live as that we may die the Happier. And this or the like practice belongs to our Christian Profession assumed in Baptism, where by the Covenant of Grace we become Dead in a third Acception.
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Hoast lies drown'd in the Font, representing a Red Sea, the Blood of Christ: there Christ and We enter into Covenant, he to free us from Sin, and we to forsake it;
Host lies drowned in the Font, representing a Read Sea, the Blood of christ: there christ and We enter into Covenant, he to free us from since, and we to forsake it;
Because by nature we are born Dead in Sin, and subject to Corruption, therefore by a second birth we are born Dead unto Sin, the spirituall Death is a Countermine against the Naturall.
Because by nature we Are born Dead in since, and Subject to Corruption, Therefore by a second birth we Are born Dead unto since, the spiritual Death is a Countermine against the Natural.
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For by the Power of Baptisme the Old man together with his Lusts is taken and crucified, nayl'd hand and foot to the Crosse of our Saviour, quite disabled from acting what he would,
For by the Power of Baptism the Old man together with his Lustiest is taken and Crucified, nailed hand and foot to the Cross of our Saviour, quite disabled from acting what he would,
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How then shall we that are Dead to Sin live any longer therein? 'tis the Use of the Apostle, Rom. 6. 2. v. Is it not strange to heare that a dead man walkes? is it not stranger to heare that he speakes and workes, yes eates and drinkes abundantly,
How then shall we that Are Dead to since live any longer therein? it's the Use of the Apostle, Rom. 6. 2. v. Is it not strange to hear that a dead man walks? is it not stranger to hear that he speaks and works, yes eats and drinks abundantly,
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Death frees us from all worldly Relations, and Bonds (as S. Paul disputes in the sixth to the Romanes ) it frees the Wife from the yoake of her Husband, the Servant from the Task of his Master:
Death frees us from all worldly Relations, and Bonds (as S. Paul disputes in the sixth to the Romans) it frees the Wife from the yoke of her Husband, the Servant from the Task of his Master:
Dead in Law, through the sentence pronounced on sin, that therefore we ought not to be over-sollicitous for much provision where we have no right to tarry longer.
Dead in Law, through the sentence pronounced on since, that Therefore we ought not to be over-solicitous for much provision where we have no right to tarry longer.
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by dayly declynations, insensibly but yet continually growing into sensible changes, in our owne Persons, and by the successive defluction of all mankinde:
by daily declynations, insensibly but yet continually growing into sensible changes, in our own Persons, and by the successive defluction of all mankind:
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from whence we should gather patience for the losse of others, Caution for our selves, but without Anxiety, and above all godly Preparation for a better life.
from whence we should gather patience for the loss of Others, Caution for our selves, but without Anxiety, and above all godly Preparation for a better life.
You may then observe these three degrees of Comfort, the safety of life in the Chamber of Death, 'tis Hid; the ready Meanes of safety, 'tis hid with Christ, the strong Author of the Meanes, 'tis hid with Christ in God.
You may then observe these three Degrees of Comfort, the safety of life in the Chamber of Death, it's Hid; the ready Means of safety, it's hid with christ, the strong Author of the Means, it's hid with christ in God.
and if they sleepe, then (as the Apostles well answered) they shall doe well: for as men, that have slep'd soundly, arise from their Couch more fresh and lively, the dull and cumbersome humours being well concocted;
and if they sleep, then (as the Apostles well answered) they shall do well: for as men, that have slept soundly, arise from their Couch more fresh and lively, the dull and cumbersome humours being well concocted;
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so the dead roused with a loud summons from the Grave, will appeare more Glorious and Agil, all Imperfections being worne off by the Furnace of Corruption.
so the dead roused with a loud summons from the Grave, will appear more Glorious and Agile, all Imperfections being worn off by the Furnace of Corruption.
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where was the ruggednesse of the bark, the solidity of the trunk, the verdure of the Leafe, the pleasantnesse of the fruit? feele and examine the Seed, 'tis not rough, whence this grate of the bark? 'tis not tough, whence in processe this hardnesse of the wood? 'tis not greene, whence this tincture of leaves? it smells not, whence this fragrance in the fruit? wherefore in Secrecy they all at once lay dormant,
where was the ruggedness of the bark, the solidity of the trunk, the verdure of the Leaf, the pleasantness of the fruit? feel and examine the Seed, it's not rough, whence this grate of the bark? it's not tough, whence in process this hardness of the wood? it's not green, whence this tincture of leaves? it smells not, whence this fragrance in the fruit? Wherefore in Secrecy they all At once lay dormant,
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If from a small kernell having no distinction of parts, wood, bark, leaves and fruit be dayly raised into the massy bulk of a Tree, what more wonder, if out of dry Homogeneous Dust, Bones, Sinewes, Veynes, Flesh, Skin,
If from a small kernel having no distinction of parts, wood, bark, leaves and fruit be daily raised into the massy bulk of a Tree, what more wonder, if out of dry Homogeneous Dust, Bones, Sinews, veins, Flesh, Skin,
and Hayre, be reduced into Man. He that askes a Reason of the manner, must be cunningly answered by asking other questions, of things continually obvious to sight,
and Hair, be reduced into Man. He that asks a Reason of the manner, must be cunningly answered by asking other questions, of things continually obvious to sighed,
that since by seeing we cannot penetrate the depth of things Visible, we may beleeve by hearing the Truth of the Invisible. So S. Gregory on the twentieth of S. Iohns Gospell. The Philosopher may object, that the raising of a Tree out of Seed is rather a Reparation of kind then of the particular,
that since by seeing we cannot penetrate the depth of things Visible, we may believe by hearing the Truth of the Invisible. So S. Gregory on the twentieth of S. Iohns Gospel. The Philosopher may Object, that the raising of a Tree out of Seed is rather a Reparation of kind then of the particular,
and after by the dew of Heaven springs up a new Phoenix. Divers imperfect bodies, which yesterday lay labouring in some deep puddle, now start into Life;
and After by the due of Heaven springs up a new Phoenix. Diverse imperfect bodies, which yesterday lay labouring in Some deep puddle, now start into Life;
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yet upon better consideration, since they plainly demonstrate an Aptitude of Reviction in nature, under the power and providence of the Author, from the raising of these inferiour Creatures, we may confidently conclude, a proportionall likelyhood of raising that, which beares his own Image.
yet upon better consideration, since they plainly demonstrate an Aptitude of Reviction in nature, under the power and providence of the Author, from the raising of these inferior Creatures, we may confidently conclude, a proportional likelihood of raising that, which bears his own Image.
Creatures, that soon fade againe, may have quick returnes of their spring, but man, who after his rising is sure to wake for ever, may well endure a long sleep.
Creatures, that soon fade again, may have quick returns of their spring, but man, who After his rising is sure to wake for ever, may well endure a long sleep.
but man consisting of a reasonable soule, and indued with vegetant power in the most Excellent manner, is ripened more Deliberately, (saith Athenagoras ) and must rise the last of all:
but man consisting of a reasonable soul, and endued with vegetant power in the most Excellent manner, is ripened more Deliberately, (Says Athenagoras) and must rise the last of all:
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our Dew, whether it be the Dew of Teares, it ushers in the Reaping of Ioy, or whether the Dew of God's promise, it shall not faile of performance. Awake and sing (saith he) Ye that dwell in the dust,
our Due, whither it be the Due of Tears, it ushers in the Reaping of Joy, or whither the Due of God's promise, it shall not fail of performance. Awake and sing (Says he) You that dwell in the dust,
and the earth shall cast out her Dead, Esay. 26. 19. v. When this comes to passe (as who dares doubt it?) then it shall appeare, that we lay as Flos in Hyeme, that we Winter'd in Christ our Cause,
and the earth shall cast out her Dead, Isaiah. 26. 19. v. When this comes to pass (as who dares doubt it?) then it shall appear, that we lay as Flos in Winter, that we Wintered in christ our Cause,
Vbi gloria praecessit Capitis, eòsequetur & spes Corporis, (saith Leo ) whither the Head hath gloriously gone before, the Members hope to follow after.
Vbi gloria Praecessit Capitis, eòsequetur & spes Corporis, (Says Leo) whither the Head hath gloriously gone before, the Members hope to follow After.
that being the Innocent and Holy one of God, he was neither worthy of Death, nor Tenable by it, that therefore he dyed not for Himselfe, but for the Guilty, not as an Offendor, but Vndertaker, and Laid downe his Life with Power to take it up again, for the benefit of those for whom he laid it downe;
that being the Innocent and Holy one of God, he was neither worthy of Death, nor Tenable by it, that Therefore he died not for Himself, but for the Guilty, not as an Offender, but Undertaker, and Laid down his Life with Power to take it up again, for the benefit of those for whom he laid it down;
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when the Gospell hath yeilded this Discovery, then we find that this Sonne of Man is become the Everlasting Father, the Lord and giver of Life to all Mankinde;
when the Gospel hath yielded this Discovery, then we find that this Son of Man is become the Everlasting Father, the Lord and giver of Life to all Mankind;
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Why is he cal'd the Foundation, the Head, the Roote, the First fruites, but in relation to Vs? If the Foundation be laid by wisedom, it implies a rising Structure,
Why is he called the Foundation, the Head, the Root, the First fruits, but in Relation to Us? If the Foundation be laid by Wisdom, it Implies a rising Structure,
Christ is our Life (in the next words after my Text) this Life lay Hid in our Grave, and therefore it is but a correspondent exchange, that our Life should be hid with Christ;
christ is our Life (in the next words After my Text) this Life lay Hid in our Grave, and Therefore it is but a correspondent exchange, that our Life should be hid with christ;
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But how was Christ hid in our Grave? himselfe hath shew'd in the 12. of St. Iohn, 24. v. Except a Corne of Wheat fall into the Ground and dye, it abideth alone,
But how was christ hid in our Grave? himself hath showed in the 12. of Saint John, 24. v. Except a Corn of Wheat fallen into the Ground and die, it Abideth alone,
It is not to be forgotten, that as Christ at his Passion compar'd Himselfe to a Graine of Wheat, so the Apostle in his Resurrection hath fitly compar'd him to the First Fruites. Cor. 15. 20. the compleat Allegory declares this Vertue in Him, this Dependance in us;
It is not to be forgotten, that as christ At his Passion compared Himself to a Grain of Wheat, so the Apostle in his Resurrection hath fitly compared him to the First Fruits. Cor. 15. 20. the complete Allegory declares this Virtue in Him, this Dependence in us;
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that since he lay in the Ground not like a stone, but like Corne, therefore in springing up he rose not single, not as Ionas from the belly of the Whale, (unlesse to Ionas you reckon the Ninivites rais'd by his Preaching) but multiplyed to more then Fifties, to more then Hundreds, to a world of Graines besides Himselfe:
that since he lay in the Ground not like a stone, but like Corn, Therefore in springing up he rose not single, not as Ionas from the belly of the Whale, (unless to Ionas you reckon the Ninevites raised by his Preaching) but multiplied to more then Fifties, to more then Hundreds, to a world of Grains beside Himself:
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and all Impediments wherewith he was blocked, so shall it be, that all his Dependants in the utmost skirts of the world shall rise from Death, notwithstanding the drowning, burning, mangling, confounding, scattering of Carcasses, whose disorderd destiny makes a distinct Recollection of Parts to seem impossible.
and all Impediments wherewith he was blocked, so shall it be, that all his Dependants in the utmost skirts of the world shall rise from Death, notwithstanding the drowning, burning, mangling, confounding, scattering of Carcases, whose disordered destiny makes a distinct Recollection of Parts to seem impossible.
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if there come a sufficient cause to reduce it into Act. Now when Christian Religion hath discovered to Reason an able Meanes in Christ, who for this purpose became the first fruites of them that slep'd,
if there come a sufficient cause to reduce it into Act. Now when Christian Religion hath discovered to Reason an able Means in christ, who for this purpose became the First fruits of them that slept,
The same who of his Infinite goodnesse hath appointed Christ to be the meanes of our Resurrection, he having Power and will to produce the deserv'd Effect, will not faile of his Iustice and Truth to bring it to passe.
The same who of his Infinite Goodness hath appointed christ to be the means of our Resurrection, he having Power and will to produce the deserved Effect, will not fail of his justice and Truth to bring it to pass.
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when a musicall Ayre hath been plaid, is it quite lost, never to be called for againe? or what is become of it? is it hid in the Bowells of the Instrument, in the prick'd or conceivd Copy,
when a musical Air hath been played, is it quite lost, never to be called for again? or what is become of it? is it hid in the Bowels of the Instrument, in the pricked or conceived Copy,
or in the hand and Power of the Musition? in all these? so when the breath of man is expired, he is hid in the Mold as in the Matter, with Christ as with our Idea and Pattern, in God as in the Author and harmonious Composer.
or in the hand and Power of the Musician? in all these? so when the breath of man is expired, he is hid in the Mould as in the Matter, with christ as with our Idea and Pattern, in God as in the Author and harmonious Composer.
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though they cannot meet of themselves, yet God can finde them out, and will joyne them together after his Sonnes likenesse, and his particular Register.
though they cannot meet of themselves, yet God can find them out, and will join them together After his Sons likeness, and his particular Register.
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and none should remaine but that which issued from the loynes of our Parents, and was also derived from our first Parents Adam and Eve, God out of those few drops could raise distinct and proper bodies to all mankind.
and none should remain but that which issued from the loins of our Parents, and was also derived from our First Parents Adam and Eve, God out of those few drops could raise distinct and proper bodies to all mankind.
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Now God hath reveal'd his will by appointing and using the meanes of Raising us, and hath past his promise by his Son Iesus; that through him he will raise us up at the last day.
Now God hath revealed his will by appointing and using the means of Raising us, and hath passed his promise by his Son Iesus; that through him he will raise us up At the last day.
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and so divine Iustice would be but a Bug-beare, or else there would be need of a Resurrection, that they who have been prosperous in their wickednesse might be called to account hereafter,
and so divine justice would be but a Bugbear, or Else there would be need of a Resurrection, that they who have been prosperous in their wickedness might be called to account hereafter,
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and God hath promised to make it good, since many Martyrs have died in defence of this Hope, upon Gods word, God is further ingag'd both to Christ and Them, both in his Iustice and Truth, to performe his purpose and promise.
and God hath promised to make it good, since many Martyrs have died in defence of this Hope, upon God's word, God is further engaged both to christ and Them, both in his justice and Truth, to perform his purpose and promise.
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And we may be sooner induc'd, to yeeld, that there is no God, or that he was not at all our Builder, nor Christ his Corner stone, then that he should begin to build and not make an End, or Promise an End and not fulfill it.
And we may be sooner induced, to yield, that there is no God, or that he was not At all our Builder, nor christ his Corner stone, then that he should begin to built and not make an End, or Promise an End and not fulfil it.
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the Safety of Life in Death, in that it is hid; the sure meanes of safety for that it is bid with Christ; and the strong Author of the meanes, in that it is hid with Christ in God.
the Safety of Life in Death, in that it is hid; the sure means of safety for that it is bid with christ; and the strong Author of the means, in that it is hid with christ in God.
If those bold Spirits, that having heard of the Immortality of the Soule, or at least her Rest from misery, presently dispatched themselves out of this World, without any other call,
If those bold Spirits, that having herd of the Immortality of the Soul, or At least her Rest from misery, presently dispatched themselves out of this World, without any other call,
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Why should we so confound the Conscience with unrepented Guiltinesse, that we should need Mountaines to cover us from his Presence? Let us rather amend our wayes,
Why should we so confound the Conscience with unrepented Guiltiness, that we should need Mountains to cover us from his Presence? Let us rather amend our ways,
that the Hope of a Ioyfull Rising may remaine comfortably seal'd unto us in the time of our Hiding, by Assurance of the Holy Ghost, through Christ the Meanes, and God the Author.
that the Hope of a Joyful Rising may remain comfortably sealed unto us in the time of our Hiding, by Assurance of the Holy Ghost, through christ the Means, and God the Author.
